Julian Period, 4778, or 4779.

Vulgar Era, 65 or 66.

Countries mentioned in the Inscription, and also to the Rome.
Gentile Converts, to encourage them to suffer cheerfully

of Antioch, and quoted by Papias, Irenæus, Clemens, Alexan-
drinus, and Tertullian. Commentators, both ancient and mo-
dern, are divided in opinion as to the description of persons to
whom these Epistles of St. Peter were addressed. Eusebius, Je-
rome, Didymus, of Alexandria, argue that they were addressed to
Jewish Christians, dispersed through the countries mentioned
in the inscription. Beza, Grotius, Mill, Cave, Tillemont, have
followed the same opinion. But others suppose it to have been
written to Gentiles also. Bede, in his prologue to the Catholic
Epistles, says, that St. Peter's Epistles were sent to such as were
proselyted from heathenism to Judaism, and afterwards to the
Christian religion. Mr. Wetstein supposes they were written
to the Gentiles-Barrington and Benson to the Proselytes of
the Gate-Lardner, Estius, Whitby, Macknight, and Adam
Clarke, that they were sent to all Christians in general, Jews
and Gentiles, residing in Pontus, Galatia, Cappadocia, &c.
That both the Epistles were sent to the same people is evident
from 2 Peter iii. 1; and it is also certain that many things are
mentioned in the first Epistle which can apply only to the Gen-
tiles (chap. i. 14. 18. 20, 21. ii. 9, 10, &c.) Compare with these
expressions Rom. ix. 24, 25. where St. Paul is unquestionably
speaking of Gentile converts. See also chap. iv. 3. It is also
to be remarked, that those to whom the apostle writes, princi-
pally consisted of the converts of St. Paul, as (we are informed
in the Acts of the Apostle that St. Paul had been in Galatia,
and the other countries mentioned in the inscription. St. Pe-
ter corroborates this, by observing (2 Peter iii. 15.) " that his
beloved brother Paul had written unto them," referring, no
doubt, to his Epistles to the Galatians, Ephesians, and Colos-
sians, the greater part of whom were Gentile converts. The
most probable conclusion appears to be, that St. Peter's two
Epistles were sent to all Christians in general, living in those
countries, the majority of whom had been converted by St.
Paul from heathenism to Christianity.

The passages which are considered inconsistent with the
supposition that this Epistle was written both to Gentiles
and Jews, are found in chap. ii. 9. ii. 12. The former con-
tains the honourable appellations which were peculiarly ap-
propriated to the Jewish people; but as the Gentiles were now
to become God's chosen people as well as the Jews, these titles
belonged equally to them. The latter passage refers only to the
unbelieving Gentiles. Sec a similar passage, 1 Cor. x. 32.

It remains for us now to inquire from what place this Epistle was written? for on this point also commentators are much divided. From St. Peter's sending the salutations of the Church from Babylon, it is by many believed that he wrote his first Epistle from that place. Pearson, Mill, and Le Clerc are of opinion that the apostle speaks of Babylon in Egypt. Erasmus, Drusius, Beza, Lightfoot, Basnage, Beausobre, Wetstein, Cave, and Benson, suppose he writes from Babylon in Assyria. But, according to Lardner, there is no mention made of any church or bishop at the Egyptian Babylon during the first four centuries; and the Assyrian Babylon was almost deserted in the time of the apostles. Ecumenius, Bede, and other fathers, Grotius, Whitby, and the learned of the Romish communion, think that by Babylon Peter figuratively signified Rome. And this opinion is corroborated by the general testimony of antiquity, which, Dr. Lardner remarks, is of no small weight. Eusebius (a) relates, on the authority of Clement of Alexandria and Papias Bishop

Julian Period, 4778, or 4779. Vulgar Era, 65 or 66.

for their Religion, and to enforce upon them the Necessity Rome.
of leading a holy and blameless Life, that they may put
to shame the Calumnies of their Adversaries.

of Jerusalem, that St. Mark's Gospel was written at the request
of Peter's hearers in Rome; and that "Peter makes mention of
St. Mark in his first Epistle, which was written at Rome itself.
And that he (Peter) signifies this, calling that city figuratively
Babylon, in these words, the church which is at Babylon,
elected jointly with you, saluteth you. And so doth Mark my
son.'" This passage of Eusebius is transcribed by Jerome, who
adds positively, that Peter mentions this Mark in his first Epis-
tle, figuratively denoting Rome by the name of Babylon; "the
church which is at Babylon," &c. It is generally thought that
Peter and John (Rev. xvii. 18.) gave to Rome the name of Baby-
lon, figuratively to signify, as it was not expedient to do so
more openly, that it would resemble Babylon in its idolatry,
and in its opposition to and persecution of the Church of God;
and that, like Babylon, it will be utterly destroyed.·

Silvanus or Silas, the bearer, was "the faithful brother," or
associate of St. Paul in most of the churches which he bad
planted. And though he was not at Rome with the apostle
when he wrote his last Epistle to Timothy, in all probability he
soon after returned, and might have been sent by St. Paul and
Peter jointly, to confirm the churches in Asia Minor, &c. which
he had assisted in planting. But Silvanus, St. Paul, and St. Peter
had no connexion with Babylon, which lay beyond their dis-
trict; and, therefore, they were not likely at any time to build
upon another's foundation. It is supposed that the Gospel was
preached in Persia, or Parthia, by the apostle Thaddeus, or
Jude, according to Cosmas; and Abulfaragi computes, that the
ancient Syriac version of the New Testament was made in bis
time, and probably by his authority, for the use of the Oriental
churches (b).

The Jews were fond of mystical appellations, especially in their captivities; Edom was a frequent title for their heathen oppressors; and as they were first taken captive to Babylon, it is very probable that Rome, the principal scene of their second captivity, which so strongly resembled Babylon in her "abominations, her idolatries, and persecutions of the saints," should be denominated by the same title. And this supposition is confirmed by a similar expression of the Apocalypse, where the mystical application is unquestionable (Rev. xiv. 8. xvi. 19. xviii. 2, &c.) There is every reason to suppose (see Lardner) that John borrowed it from Peter; or rather, that both derived it by inspiration, from the prophecy of Isaiah (xxi. 9.)

It is considered from the expression (chap. iii. 16.) that as St. Peter had seen all St. Paul's Epistles when this was written, that the latter apostle was dead, at least if St. Peter wrote from Rome, as it is more generally supposed by the ancient Christian writers. For when St. Paul wrote his second letter to Timothy from Rome, a short time before his death, he did not mention the name of Peter, which he would not have omitted had he been in the city at that time. From which it is argued, that if St. Peter wrote his first Epistle from Rome, he must have done so after St. Paul's martyrdom, consequently not sooner than the year 66, or 67, about three years before the destruction of Jerusalem : for St. Paul was put to death in the twelfth year of Nero, corresponding to A.D. 66; and we are told that when he wrote his second Epistle, which was a short time after the first, he was old, and near his end, with the prospect of soon dying a martyr

Julian Pe

riod, 4778, or 4779. Vulgar Era, 65 or 66.

§ 1. 1 PET. i. 1, 2.

The Apostle's Address and Benediction to the Jews and
Gentiles, who were elected according to the Foreknow-
ledge of God, revealed by the Prophets, to become,
through the Influences of the Holy Spirit, obedient to the
Gospel, whereby they are made Partakers of all the
Blessings which proceed from the atoning Blood of

Christ.

1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

§ 2. 1 PET. i. 3–12.

The Apostle blesses God for the spiritual Birth of the Jews
and Gentiles to a Hope of Life after Death, through the
Resurrection of Jesus Christ, that they might partake of
an Inheritance not to be destroyed-In the Hope of this
Salvation they should greatly rejoice, though grieved,
with various Afflictions, necessary for the proving of
their Faith, the Trial of which was more profitable than
that of Gold-as it procures for them everlasting Glory and
Praise at the coming of Jesus Christ, in whom, though not

for the truth of Christianity. Had he been put to death, as
Grotius supposes, after the destruction of Jerusalem, the au-
thenticity of the second Epistle is destroyed. His argument is
founded on 2 Pet. iii. 12. which he interprets as referring to the
end of the world, which was to follow, according to a prevalent
opinion, the destruction of Jerusalem. But as the apostle him-
self confutes this idea (chap. iii, 3.) it is not necessary further
to discuss the question.

Macknight remarks, as the design of this Epistle is excellent,
its execution, in the judgment of the best critics, does not fall
short of its design. Ostervald says of the first Epistle of Peter,
"it is one of the finest books of the New Testament;" and of
the second, "that it is a most excellent Epistle, and is written
with great strength and majesty." Erasmus's opinion of Pe-
ter's first Epistle is, "it is worthy the Prince of the Apostles,
and full of apostolical dignity and authority." He adds, " It is
(verbis parca, sententiis differta) sparing in words, but full of
sense." Lardner observes that Peter's two Epistles, with his
discourses on the Acts, and the multitudes who were converted
by them, are monuments of a divine inspiration, and of the ful-
filment of Christ's promise to Peter and Andrew, “Follow me,
and I will make you fishers of men."

(a) Hist. Eccl. lib. ii. c. 15. vol. iii. p. 55.---Michaelis, vol. ii. VOL. II.

p.

(b) Lardner, 8vo. vol. v. p. 272. 4to.
30.
Rr

Rome.

Julian Period, 4778, or 4779.

65 or 66.

seen, they greatly rejoice as a Saviour, knowing they shall Rome. receive from him the Reward of their Faith, the Salvation Vulgar Era, of their Souls; which Salvation the Prophets predicted, diligently searching to ascertain the Period of Time and People referred to by the Spirit of God, which testified beforehand of the Sufferings of Christ, and the Glories and Blessings which should attend them-To whom also the Holy Spirit revealed, that it was not to themselves, but to a People of a future Time, that they ministered the Things now declared to the World by the Apostles, who were endowed for that Purpose by the same Holy Spirit, which Mysteries, the Angels, as well as Men, desire to contemplate (Exod. xxv. 20).

3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.

6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations :

7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory :

9 Receiving the end of your faith, even the salvation of your souls.

10 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:

11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

Julian Period, 4778, or 4779.

65 or 66.

§ 3. 1 PET. i. 13-21.

The Apostle calls upon them, from the Consideration of the Vulgar Era, Blessings obtained by the Sufferings of Christ, to take Courage under all their Trials, supported to the End of their Lives by the Hope of eternal Life, promised them at the Day of the Revelation of Christ, avoiding the Lusts practised by them in their unconverted State, and imitating the Holiness of God, who has called them to be his Children, as it is written by Moses (Lev. xix. 2. 1 Pet. v. 10. ii. 21. and iii. 9.)—And as every Man will be judged according to his individual Works, without distinction of Person, they are admonished to pass the Time of their sojourning on Earth in religious Fear-and so much the more, as they were delivered from the hereditary Superstitions and Traditions or vicious Rites of Worship they had received from their Fathers, by the Blood of Christ, as of a Sin-offering, without Blemish, appointed in the Divine Purpose, before the Foundation of the World, and typified by the legal Sacrifice; but was made manifest in the last, or the Gospel Dispensation, to the Gentiles also, who through Faith in the Divine Mercy, displayed in this Sacrifice of Christ, believe in God, who raised him from the Dead, and exalted him to celestial Glory, that their Faith being established in the fulfilment of God's Promises, their Hope of eternal Glory through Christ might be in God.

13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

15 But as he which hath called you is holy, so be ye holy in all manner of conversation;

16 Because it is written, Be ye holy; for I am holy. 17 And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:

18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

20 Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you ;

21 Who by him do believe in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God.

Rome.